b ’ 


CHRISTIAN  MISSIONS  ENTITLED  TO  SUPPORT. 

; 


A 


DISCOURSE, 


Preached  before  the  Welsh-Neck  Baptist  AasocrAiiON 
AT  THEIR  Seventh  Anniversahv,  held  with  the 
Mispeh  Church,  Darunqton  Dist.  S C. 


November,  1838 


published  at  their  request. 


BY 


J.  C.  FURMAN. 


PASTOR  or  the  welsh-neck  church. 


‘None  of  us  liveth  to  himself.' 


RALEIGH: 


PRINTED  AT  THE  RECORDER  OFFICE. 


1839. 


I'Pt 


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M»f.’  n ,5i'»W  »■  jr 
■*  li  i<«*f  • ' ■ A'f  ' *•'•’  ■•. 


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■ *t  I" 


I »n<nv  i'4  wjMMXtw*! 


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‘■'t,  ; 

'i:k>lAu3)t9  ’n<T 


SliRMON. 


Titus  3:  14.  Who  gare  himself  for  us  that  he  might  redeem  us  from  all 
iniquity,  and  purify  unto  himself  a peculiar  people,  zealous  or  good  works. 


In  this  interesting  passage  the  epostle  presents  several  important  sub- 
jects of  consideration.  Having  previously  described  his  Christian 
brethren,  and  himself,  ns  e-xpecting  the  second  coming  of  the  Lord 
Jesus  with  a sort  of  holy  anxiety, — ‘looking  for  that  blessed  hope,  and 
the  glorious  appearing  of  the  great  God,  and  our  Saviour  Jesus 
Christ’ — he  here  alludes  to  the  method  by  which,  and  the  ends  for 
which,  the  Saviour  had  secured  for  himself  a people  upon  earth. — 
That  method  consisted  in  the  highest  personal  sacrifice — ‘who  gave 
himself  for  us’ — and  the  ends  to  be  answered  by  it,  were  the  deliver- 
ance of  his  people  from  the  power,  and  the  punishment  of  sin,  and  a 
moral  preparation  of  them  for  his  service,  investing  them  with  a char- 
acter, by  which  they  might  be  clearly  distinguished  from  the  rest  of 
the  world,  and  rendered  efficient  instruments  for  accomplishing  the 
most  important  objects.  All  this  is  certainly  meant  to  be  expressed 
by  the  terms — ‘purify  unto  himself — a peculiar  people — zealous  of 
good  works. 

To  this  last  clause,  as  containing  an  inspired,  and  therefore,  uner' 
ring  description  of  Christian  character,  1 invite  your  attention,  with 
special  reference  to  what  is  the  appropriate  subject  of  our  present 
consideration,  viz.  missionary  operations. 

It  is  a notorious  fact,  that  ministers,  and  churches,  calling  them- 
selves ministers  of  Christ,  and  churches  of  Christ,  have  avowed  a de- 
termined hostility  to  all  missionary  undertakings,  and  have  even  as- 
sumed the  epithet — ‘Anti-missionary’  as  their  distinguishing  title.  It 
is  equally  well  known  that  churches  and  individuals,  who  have  not 


4 


placed  themselves  in  the  ranks  of  organized  opposition,  are  yet  dome 
nothing  in  aid  of  this  important  cause ; and  that  many  who  profess  to 
to  approve  and  support,  are  doing  so  Little  in  its  behalf  that  their  con- 
tributions serve  only  to  attest  their  knowledge  of  its  claims,  and  their 
unwillingness  to  meet  them  fairly.  'These  know  their  duty,  but  they 
do  it  not.’  In  the  judgment  of  those  professed  chnslians,  the  stern  self- 
denial,  the  living  martyrdom  of  the  missionary  himself,  and  the  pecu- 
niary contributions  from  the  hands  of  others  intended  to  supply  his 
bodily  necessities,  together  with  their  fervent  prayers  for  his  spiritual 
prosperity,  and  the  success  of  his  labors,  are  either  no  part  of  the  good 
works,’ enjoined  by  the  authority  of  Christ ; or  they  constitute  so  small 
an  item,  that  they  may  be  omitted  without  the  forfeiture  of  a confidence 
in  their  own  piety. 

I shall  endeavor  to  rebut  the  arguments  of  opposers ; to  condemn  the 
apathy  and  in  difference  of  those  who  are  doing  nothing;  and  to  jus- 
tify and  excite  the  zeal  of  those  who  acknowledge  their  duty  in  this 
important  particular.  In  doing  this  I shall  refer  to  the  word  of  God, 
under  a solemn  conviction,  that  by  it  we  shall  be  judged  in  the  last 
day;  and  that  by  it  every  sentiment  we  entertain,  and  every  practice 
we  pursue,  may  be  tested,  so  that  we  may  now  determine  at  what  we 
shall  rejoice,  and  at  what  we  may  be  ashamed,  at  that  awfully  momen- 
tous period.  In  prosecuting  this  purpose  let  us 

I.  Consider  the  conduct  of  primitive  Christians  as  affording  Christ- 
ian missions  the  sanction  of  their  example  : 

II.  Refer  to  descriptions  of  Christian  character  and  duty,  drawn 
by  the  pen  of  inspiration,  as  evidence  that  Christians  ought  to  aid  in 
missionary  undertakings : 

III.  Inquire  into  the  justness  of  applying  the  epithet  'good  works' 
to  Christian  missions,  in  view  of  the  mode  of  their  operations : and 

IV.  Show  that  this  distinction  is  pre-eminently  due  to  them. 

I.  In  the  first  place,  we  are  to  consider  the  example  of  the  first 
Christians,  as  furnishing  authority  for  missions. 

No  one  will  deny  that  in  the  conduct  of  inspired  men,  and  of  the 
churches  gathered  by  their  labors,  and  trained  by  their  instruction,  we 
have  a true  explanation  of  the  character  of  those  good  works,  spoken 
of  in  the  text;  and  which  all,  who  had  believed  in  God,  were  urged  to 
be  careful  to  maintain. 

The  periods  of  time  which  immediately  preceded,  and  followed  the 
ascension  of  Christ  constituted  a glorious  epoch  in  the  history  of  the 
world.  Until  then  the  institutions  of  religion  were  confined  to  a sin- 


5 


gle  nation.  To  the  Jews  pertained  the  adoption,  and  the  glory,  and 
the  covenants,  and  the  giving  of  the  law,  and  the  service  of  Ciod,  and 
the  promises.  Looking  back  through  the  long  vista  of  centuries, 
upon  the  repeated  displays  of  God’s  gracious  purpose  toward  them,  the 
Israelites — some  with  foolish  pride,  but  some  with  grateful  joy — could 
•ay,  ‘he  hath  not  dealt  so  with  any  nation.’  Even  when  Messiah 
made  his  advent,  the  Jews  were  exclusively  honored  with  his  appear- 
ance among  them.  It  is  in  this  sense  the  evangelist  remarks,  ‘he  came 
to  his  own,  and  his  own  received  him  not.’  In  reference  to  those 
benefits,  which  he  dispensed  as  he  ‘went  about  doing  good,’  he  clearly 
intimated  on  one  memorable  occasion,  that  in  answering  petitions 
made  by  persons,  not  members  of  the  Jewish  community,  although  he 
did  not  violate,  he  was  yet  exceeding  design  of  his  ministry.  Re- 
specting the  plea  of  the  Syrophenician  w’oraan  he  remarked,  ‘I  am 
not  sent  but  unto  the  lost  sheep  of  the  house  of  Israel.'  When  he  had 
clothed  the  seventy  disciples  with  the  pow-er  of  working  miracles,  and 
had  commissioned  them  to  proclaim  the  fact,  that  the  kingdom  cf  God 
was  come  nigh,  he  limited  their  ministry  to  the  country  of  the  Jew’s  ; 
‘go  not,’  said  he,’  into  the  way  of  the  gentiles,  and  into  any  city  of  the 
Samaritans  enter  ye  not.’  He  predicted, indeed,  that  he  would  attract  to 
himself o/ euery  nation,  but  he  predicted  it  asan  event  which 
would /oZ/oui  his  crucifixion ; and  I, if  I be  lifted  up  from  the  earth  will 
draw  all  men  unto  me.’ 

When  this  momentous  occurrence  had  transpired,  and  the  crucified 
Redeemer  had  risen  from  the  dead,  a different  order  of  things  was  es- 
tablished. The  middle  wall  of  partition  between  Jews  and  Gentiles, 
was  broken  down  ; and  the  Saviour,  having  satisfied  the  disciples  of 
his  resurrection,  by  many  infallible  proofs,  imparted  instruction  as  to 
their  future  course,  substituting  a new  and  different  commission,  in 
t he  place  of  the  one,  under  which  they  had  acted.  Having  taught  them 
that  repentance,  and  remission  of  sins  should  be  preached  in  his 
name  among  all  nations,  he  declared,  ‘all  power  is  given  unto  mein 
heaven  and  in  earth,’  and  added  the  solemn  injunction  ‘go  ye,  there- 
fore, and  teach  all  nations,  baptizing  them  in  the  name  of  the  Father, 
and  of  the  Son  and  of  the  Holy  Ghost.’  "Go  ye  into  all  the  world  and 
preach  the  gospel  to  every  creature'  ‘Ye  shall  receive  power  from 
on  high,  after  that  the  Holy  Ghost  is  come  upon  you  : and  ye  shall  be 
witnesses  unto  me  both  in  Jerusalem,  and  in  all  Judea,  and  in  Samaria 
and  to  the  uttermost  part  of  the  earth. 

When  he  had  spoken  these  things,  while  they  beheld,  he  he  was 
taken  up,  and  a cloud  received  him  out  of  their  sight.  The  disciples 


6 


immediately  returned  to  Jerusalem,  and  there  waited,  according  to  the 
direction  of  their  master,  for  the  promised  outpourings  of  the  spirit. — 
On  the  day  of  pentecost  their  e.xpectations  were  realized  ; and,  in  the 
unprecedented  miracle  wrought  on  that  occasion,  a further  manifesta- 
tion was  made  of  God’s  purpose  respecting  the  nations  of  the  earth. — 
The  apostles  were  instantly  endued  with  such  a knowledge  of  hither- 
to unknown  languages,  as  enabled  them  to  address,  in  their  own 
tongues,  a multitude  composed  of  individuals  from  fifteen  different 
countries.  Peter  explained  this  surprising  event,  as  a fulfilment  of 
Joel’s  prophecy,  respecting  the  outpourings  of  the  spirit  all  flesh. 
In  his  address  to  those  who  were  awakened  on  that  occasion,  he  de- 
clared, ‘the  promise  is  to  you  and  to  your  children,  and  to  all  that  are 
afar  off,  even  to  as  many  as  the  Lord  our  God  shall  call.’  In  accor- 
dance with  these  views  of  the  will  of  God,  we  find  Philip  preaching 
the  gospel  in  the  city  of  Samaria;  then  baptizing  the  Ethiopian  eu- 
nuch; and  then  preaching  the  gospel  from  Azotus  to  Caesarea. 

But,  notwithstanding  the  intimations  of  the  Divine  intention,  which 
had  been  already  afforded,  the  disciples,  and  even  the  apostles,  were 
slow  in  apprehending  their  own  duty.  For  this  reason,  when  an  an- 
gel was  sent  to  Cornelius  directing  him  to  learn  the  will  of  God  from 
Peter,  a vision  appeared  to  that  apostle  designed  to  satisfy  his  mind 
respecting  the  propriety  of  preaching  the  gospel  to  the  Gentiles.  For 
this  reason,  the  believing  Jews,  who  accompanied  Peter  to  the  house 
of  Cornelius,  were  astonished  at  the  effects  which  followed  his  preach- 
ing on  that  occasion,  ‘because  that  on  the  Gentiles,  also,  was  poured 
out  the  gift  of  the  Holy  Ghost.’  For  the  same  reason,  the  Jewish  con- 
verts at  Jerusalem  made  Peter’s  conduct  in  this  case  a matter  of 
grave  accusation  against  him — ‘thou  wentest  in<to  men  uncircumcised, 
and  didst  eat  with  them.’  Peter,  however  explained  the  matter,  by 
showing  that  he  had  acted  under  the  highest  authority — that  he  had 
only  obeyed  the  plainly  manifested  will  of  God.  ‘When  they 
heard  these  things  they  held  their  peace,  and  glorified  God,  saying, 
then  hath  God  also  to  the  Gentiles  granted  repentance  unto  life.’ 

More  than  half  of  that  portion  of  the  sacred  volume,  which  we  de- 
nominate the  Acts  of  the  Apostles,  is  occupied  with  the  history  of  one 
of  their  number  viz  : the  Apostle  Paul.  In  the  account  of  his  conver- 
sion, recorded  in  the  ninth  chapter,  we  have  this  declaration  of  the 
Lord  Jesus  respecting  him  ; ‘he  is  a chosen  vessel  unto  me,  to  bear  my 
name  before  Ge/itifcs,  and  kings,  and  the  children  of  Israel.’  It  is 
unnecessary  to  refer  to  the  subsequent  history  of  this  apostle,  to 
show  how  he  fulfilled  this  purpose  of  his  Lord  and  Saviour,  by  preach- 


7 


ing  the  gospel  even  among  those,  who  were  sunken  in  the  grossest 
idolatry.  The  office  which  he  filled,  and  which  he  delighted  to  mag- 
nify, was  that  of  missionary  la  the  htalhen.  It  may  not  be  amiss  to 
inform  those  who  are  fighting  against  the  cause  of  missions,  that  the 
words  Apostle  and  Missionary  have  originally  the  same  meaning. — 
They  differ  in  nothing  but  in  their  source,  the  one  being  derived  from 
the  Greek  language,  and  the  other  from  the  Latin.  The  meaning  of 
both,  expressed  by  a term  of  Saxon  origin,  is  ‘one  sent.'  ‘Anti-apostol- 
ic’ would,  therefore,  be  as  appropriate  a designation  of  certain  church- 
es and  associations  as  ‘Anti-missionary.’  It  may  not  be  improper  to 
state  for  the  benefit  of  the  same  persons,  that  the  word  Gentile,  found 
in  the  scriptures,  and  the  word  Heathen,  used  now-a-days,  agree  per- 
fectly in  meaning ; both  terms  being  applied  to  those  nations,  or  indi- 
viduals, who  are  destitute  of  the  word  of  God,  and  ignorant  of  the  true 
religion.  Our  translators  have  employed  the  latter  of  these  terms 
in  a passage  in  which  Paul  ha?  described  an  incident  in  his  own  lifci 
which  presents  a beautiful  parallel  with  what  some  of  us  have  witnes- 
sed, when  ministering  brethren,  who  were  to  remain  at  home,  have  giv- 
en assurances  of  their  approbation  and  co-operation  to  others,  who 
were  on  the  eve  of  departure  for  foreign  lands.  This  is  his  language  • 
‘And  when  James,  Cephas,  and  John,  who  seemed  to  be  pillars,  saw 
the  grace,  tvhich  was  given  unto  me,  they  gave  to  me  and  Barnabas 
the  right-hand  of  fellowship,  that  we  should  go  unto  the  heathen,  and 
they  unto  the  circumcision.’ — Gal.  2;  9.  Surely  it  becomes  those 
who  boast  of  the  opposition  they  are  making  to  modern  missions,  to 
pause  and  consider  whether  they  are  not  glorying  in  their  shame. 

Passing  from  the  example  of  the  primitive  preachers  of  the  gospel 
to  that  of  primitive  private  Christians,  we  shall  see,  that  they  consider, 
ed  it  to  be  their  duty  to  make  contributions  of  their  worldly  substance 
for  the  promotion  of  the  cause ; particularly,  for  the  aid  of  the  poor, 
and  the  maintainance  of  those,  who  were  engaged  in  the  work  of  the 
ministry.  Those  sacrifices  of  personal  property,  mentioned  in  the 
Acts  of  the  Apostle,  greatly  surpass  what  has  been  done  since;  and 
probably  will  never  be  equalled  again  until  ministers  and  Christians 
generally  are  distinguished  by  those  degrees  of  faith,  which  made  eter- 
nity an  ever-present  reality-before  the  minds  of  the  first  Christians ; and 
which,  weighing  temporal  things  with  eternal,  caused  them  to  feel 
that  all  earthly  good  or  evil  was  insignificant  in  comparison  with  the 
salvation  or  ruin  of  the  soul.  The  necessity  of  the  case  requiring  it, 
they  hesitated  not  a moment  to  give  up  their  proprietorship  in  what 
they  had  acquired  or  inherited,  and  to  become  dependent  on  a com- 


8 


roon  stock.  After  the  account  of  the  baptism  of  the  three  thousand, 
we  are  told,  ‘they  continued  steadfastly  in  the  apostles’  doctrine,  and 
fellowship,  and  in  breaking  of  bread,  and  in  prayers.  And  all  that 
believed  were  together,  and  had  all  things  comnmn,  and  sold  their 
possessions,  and  goods,  and  parted  them  to  all,  as  every  man  had 
need.’ 

The  brief  accounts  of  Paul’s  ministry,  found  in  the  Acts  and  in 
his  epistles,  contain  repeated  evidences  of  his  deriving  his  support 
from  his  brethren.  When  he  and  Barnabas  were  sent,  at  an  impor- 
tant crisis,  from  Antioch  to  Jerusalem,  they"  were  ‘brought  on  their 
way  by  the  church:’  and  when,  in  the  character  of  a missionary,  he 
was  about  to  enter  unexplored  and  heathen  regions,  he  called  upon  the 
churches  to  supply  him  with  the  means  necessary  for  the  performance 
of  such  journeys.  To  the  church  in  Rome  he  says,  ‘whensoever  I takg 
my  journey  into  Spain  I will  come  to  you  ; for  I trust  to  see  you  in 
my  journey,  and  to  be  brought  on  my  way  thitherward  by  you.'  In 
writing  to  the  Philippians,  he  expresses  in  the  liveliest  manner  his 
gratitude  to  God,  on  their  account;  because  of  their  exemplary  readi- 
ness to  meet  his  necessities : ‘I  rejoiced  in  the  Lord  greatly,  that  now 
at  the  last  your  care  of  me  hath  flourished  again.  Ye  have  done  well 
that  ye  did  communicate  with  my  affliction.  Now,  ye  Philippians, 
know  also,  that  in  the  beginning  of  the  gospel,  when  I departed 
from  Macedonia,  no  church  communicated  with  me,  as  concerning 
giving  and  receiving,  but  ye  only.  For  even  in  Thesalonica  ye  sent 
once,  and  again,  unto  my  necessities.  Not  because  I desire  a gift; 
but  I desire  fruit  that  may  abound  to  your  account.  But  I have  all, 
and  abound:  I am  full,  having  received  of  Epaphroditus  the  things 
which  were  sent  from  you, odour  of  a sweet  smell,  a sacrifice  accep- 
table, well  pleasing  to  God. 

Such  is  an  imperfect  sketch  of  the  conduct  of  primitive  Christians — 
to  us  a plain  and  authoritative  example ; and  one  which  should  shame 
to  silence  those  inconsistent  men,  who,  while  they  set  up  an  exclusive 
claim  to  a proper  regard  for  the  scriptures,  condemn  others  as  merce- 
nary and  presumptuous,  merely  because  they  are  conscientiously  fol- 
lowing this  example. 

II.  We  come  now  to  descriptions  of  Christian  character,  and  Christ- 
ian duty,  found  in  the  sacred  volume,  which  seem  to  us  to  render  co- 
operation in  missionary  undertakings  obligatory  upon  Christians. 

Let  us  attend,  first  to  those  descriptions,  which  apply  especially  to 
the  ministers  of  Christ.  The  character,  and  work  of  the  adorable 
saviour,  and  those  of  the  men  whom  he  invests  with  the  ministry  of 


9 


reconciliation,  present  points  of  infinite  contrast:  yet  there  are  other 
points  of  obvious  resemblance.  ‘As  my  Father  hath  sent  me,  so  send 
I you,’  was  his  language  to  the  twelve,  after  his  resurrection.  H$ 
was  sent  to  proclaim  the  messages  of  mercy  in  the  ears  of  guilty,  and 
miserable  human  beings.  The  ministers  of  Jesus  preach  the  very  gos- 
pel which  fell  from  his  blessed  lips  ; and  inasmuch  as  his  spiritual 
presence  is  promised  to  be  perpetually  with  them,  and  it  is  through 
their  agency  that  he  invites  the  ends  of  the  earth  to  look  unto  him  and 
be  saved,  each  one  of  them  may  adopt  the  strong  language  of  the  apos- 
tie,  ‘for  me  to  live  is  Christ  ]'  i.  e.  it  i?  in  a sense  the  life  and  ministry 
of  Christ  perpetuated.  They  meet  the  same  reception  which  was  af- 
forded him  ; and  just  in  proportion  as  the  circumstances  under  which 
they  labour,  and  the  spirit  in  which  they  labour,  resemble  the  circum- 
stances in  which  he  was  placed,  and  the  spirit  which  actuated  him, 
will  they  encounter  the  contradiction  and  opposition,  by  which  his 
way  was  marked.  In  this  respect  the  foreign  missionary  is  most  near- 
ly like  his  Lord  and  master.  Another  point  of  resemblance,  and  the 
one  which  deserves  our  special  notice,  is,  that  so  far  as  the  wants  of 
his  human  nature  were  concerned,  God  did  not  raise  him  above  the 
necessity  of  dependence  upon  those  who  loved  him  for  his  works'  sake. 
The  thoughtless  bird,  and  the  very  beast  of  the  wood,  had  larger  pos- 
sessions than  ‘the  apostle  of  our  profession’  claimed  for  hfmself;  for 
whilst  they  could  retire,  the  one  to  her  own  nest,  and  the  other  to  his 
own  hiding  place,  he  had  not  where  to  lay  his  head.  At  the  hands  of 
pious  females  he  was  content  to  receive  supplies  cf  his  wants ; 
for  it  is  said  of  one  of  his  journeys,  during  which  he  went  throughout 
every  city,  and  village,  preaching  and  showing  the  glad  tidings  of  the 
kingdom,  that  the  twelve  were  with  him,  and  certain  women  which 
had  been  healed  of  evil  spirits  and  infirmities,  Mary  called  Magdalene, 
out  of  whom  he  cast  seven  devils,  and  Joanna,  the  wife  of  Chuza,  He- 
rod’s steward,  and  Susanna,  and  many  others,  which  ministered  unto 
him  of  their  substance.  In  accordance  with  his  own  example  he  se- 
lected the  first  publishers  of  his  gospel  almost  exclusively  from  among 
the  poor.  Matthew,  called  to  his  office  from  the  employment  of  a tax- 
gatherer,  and  Barnabas,  who  was  a possessor  of  landed  estate,  were 
probably  the  only  ones  among  these  primitive  preachers,  who  were 
not  absolutely  poor.  And  it  is  not  improbable  that  Matthew,  however 
lucrative  his  office  might  have  been,  reduced  himself  to  a common  lot 
of  poverty  with  the  rest  of  the  disciples,  when  he  resigned  his  seat  at 
the  receipt-of-custom.  Barnabas,  we  know,  ‘having  land  sold  it,  and 
brought  the  money,  and  laid  it  down  at  the  apostles’  feel.’  Such  was 


10 


the  state  of  things,  in  the  early  history  of  the  church  ; and,  at  the  pres- 
ent day,  me  well  know,  the  dispensation  of  the  gospel  is  not  iinfre- 
quently,  I might  say,  almost  invariably,  committed  to  those,who  though 
‘rich  in  faith,  and  heirs  of  the  kingdom  which  God  has  promised  to 
them  that  love  him,’  are  yet  ‘poor  in  this  world.’ 

Destitute,  as  the  early  preachers  of  the  gospel  were,  of  worldly  pos- 
sessions, they  evidently  felt  it  to  be  their  duty  to  abstain  from  any  em- 
plo3rments,  which  would  have  interfered  with  an  entire  devotedness  to 
their  ministry.  Not  only  did  they  forego  the  opportunities  of  accumu- 
lation, afforded  by  their  former  secular  callings  ; they  even  declined  an 
important  religious  service,  because  it  would  have  consumed  time, 
which  they  felt  themselves  bound  to  employ  in  a different  manner. — 
Hence  arose  the  institution  of  the  office  of  deacons.  The  apostles 
having  directed  the  brethren  to  look-out,  and  appoint  suitable  persons 
to  occupy  this  office,  declared,  ‘but  we  will  give  ourselves  continually 
to  prayer,  and  to  the  ministry  of  the  word.’  Being  thus  excluded 
from  the  ordinary  means  of  support,  and  having  no  miraculous  pro- 
vision for  their  maintenance,  these  first  preachers  of  the  gospel  were,, 
of  course,  shut  up  to  the  necessk_v  of  depending,  like  their  master,  up- 
on the  contributions  of  those,  who  loved  them  for  their  work's  sake. 

Paul’s  case  may  be  cited  as  being  at  variance  with  this  state- 
ment. He  refers  more  than  once,  to  his  laboring  with  his  own 
hands.  But  under  what  circumstances?  Undoubtedly  those  of  ex- 
treme necessity.  ‘Even  unto  this  hour  we  both  hunger,  and  thirsty 
and  are  naked,  and  are  buffetted,  and  have  no  certain  dwelling-place, 
and  labour,  working  with  our  hands.’  Such  are  his  own  words,  writ- 
ten to  the  Corinthian  church  from  Ephesus.  From  this  passage,  and 
from  Acts  20  ; 34,  2 Cor.  11:  9,  and  1 Thes!  2 : 9 we  learn  that  Paul 
did  labor  for  his  own  support,  at  Ephesus,  Corinth,  and  Thesalonica. 
But  why  did  the  apostle  thus  labor  with  his  own  hands?  First,  be- 
cause the  contributions,  made  by  other  churches,  were  not  sufficient  to 
support  him  ; and  secondl3',  because  particular  circumstances  ren- 
dered it  inexpedient  for  him  to  derive  his  support  from  certain  church- 
es. That  he  was  supported  in  partis  beyond  a doubt  : to  the  Corin- 
thians he  says,  ‘I  robbed  other  churches  taking  wages  of  them  to  do 
you  service.’  To  the  Philippians  he  writes,  ‘In  Thessalonica  ye  sent 
once,  and  again  unto  my  necessity.’  These  contributions  were  made 
by  extremely  poor  churches,  (the  abundance  of  their  joy  and  their 
deep  poverty  abounding  to  the  riches  of  their  liberality)  and  were  not 
adequate  to  the  apostle’s  maintenance.  He  was,  therefore,  compelled 
to  resort  to  manual  labor  to  provide  himself  the  means  of  subsistence  j 


11 


because  particular  reasons  rendered  it  inexpedient  to  exercise  his  right 
to  a support  from  the  churches  for  whose  good  he  was  laboring. — 
What  these  reasons  were  is  explained  in  2 Cor.  lllh  chapter.  He 
kept  himself  from  being  burdensome,  not  because  he  did  not  love  them, 
and  was  unwilling  to  receive  their  contributions  ; but  because  he  would 
cut  off  occasion  of  misrepresentation  and  calumny,  from  those  who 
desired  occasion  viz.  the  false  apostles.  His  conduct,  therefore,  on 
these  occasions  cannot  with  any  propriety  be  alleged  as  an  objection 
to  the  position,  that  the  primitive  preachers  looked  to  the  churches  for 
their  support. 

In  perfect  harmony  with  their  example  is  the  rule  of  ministerial 
duty  laid  down  in  the  word  of  God.  While  Timothy  was  taught 
what  he  had  a right  to  expect.  (1  Tim.  5;  17,  18,)  he  was  authorita- 
tively enjoined,  ‘meditate  upon  these  things  ; thyself  wholly  to 
that  thy  profiting  may  appear  unto  all.’ 

From  these  views  of  of  the  condition  of  ministers  of  the  gospel,  we 
think,  it  is  clear,  that  they  are  a class  of  men,  who,  according  to  the 
Divine  will,  are  to  abstain  from  those  employments,  by  which  men 
ordinarily  acquire  property, — to  make  the  care  of  souls  their  one  great 
business, — and  to  depend  for  their  sustenance,  except  in  extraordinary 
cases,  upon  means  provided  by  their  brethren  in  Christ.  The  evi- 
dence that  it  is,  not  only  their  privilege,  but  their  duty,  to  preach  the 
gospel  to  any  of  the  inhabitants  of  the  earth  to  whom  they  can  have 
access,  is  furnished  in  the  very  terms  of  the  commission,  ‘Go  ye  into 
all  the  world'  ‘preach  the  gospel  to  every  creature  ; in  Paut’s  de- 
scription of  the  subject  matter  of  the  ministry  of  reconciliation  to  wit, 
that  God  was  in  Clirist,  reconciling  the  wo-ld  unto  himself,  not  im- 
puting their  trespasses  unto  theraj  and  in  the  example  of  the  first 
preachers  already  considered. 

Let  us  now  glance  at  what  is  said  of  Christian  character  and  duty 
in  general. 

‘Ye  are  the  light  of  the  world,’  said  the  Saviour  to  his  disciples. — 
There  is  an  important  sense  in  which  the  humble  Christian,  whose 
great  poverty  may  prevent  his  conferring  benefits  on  others  at  a dis- 
tance, acts  out  the  meaning  of  this  declaration,  and  by  the  luminous 
exhibition  c^n  holy  life,  demonstrates  the  difference  between  right  and 
wrong,  between  sin  and  holiness.  But  there  is  a wider  sense,  in 
which  this  impressive  assertion  is  to  be  understood.  Our  Saviour 
meant  to  teach  that  the  darkness  of  idolatry  and  error, — the  gross 
darkness.which  has  covered  the  people  of  the  earth, — is  not  to  be  dissi- 
pated without  the  instrumentality  of  his  people.  ‘The  light  of  the 


12 


world,’  was  a title  which,  in  the  highest  sense,  belonged  to  Him,  and 
which  he  applied  to  himself,  as  the  source  of  all  intellectual  and  spir- 
itual light  in  the  universe  ; but  in  an  inferior  sense,  he,  no  doubt, 
appropriates  the  same  title  to  himself,  when  he  says,  ‘as  long  as  J am 
in  the  world,  I am  the  light  of  the  world’ — that  is,  ‘while  I continue 
on  the  earth,  my  life,  and  teaching,  and  preaching  are  diffusing  abroad 
the  truth,  which  like  light  removing  darkness,’  scatters  the  errors  and 
ignorance  of  men,  Now,  in  this  sense,  his  people  are  the  represen- 
tatives of  Christ;  and  when  he  says  to  them,  'ye  are  the  light  of  the 
world,’  it  is  as  if  he  had  said,  ‘the  knowledge  of  revealed  truth  is  in 
your  keeping — the  word  of  God  will  never  go  but  whither  you  bear, 
or  send  it — the  gospel  will  nowhere  be  preached  without  your  coun- 
tenance and  aid.’ 

Passages  already  referred  to  under  the  previous  head  of  this  dis- 
course, teach  us  in  what  manner  private  Christians  may  perform,  in 
part,  the  duty  of  co-operating  with  those  who  perform  the  labor  of 
preaching  the  gospel.  ‘Sending  to  their  necessities,’  and  praying  for 
their  success,  are  repeatedly  insisted  on  as  prominent  parts  of  this 
duty. 

In  the  third  epistle  of  John,  the  design  of  the  writer  evidently  is  to 
commend  and  encourage  Gaius,  on  account  of  the  liberality  he  had  ex- 
ercised tow'ard  those  ministers,  who  had  gone  among  the  heathen, 
without  receiving  any  remuneration  from  them.  ‘Beloved,’ says  the 
venerable  apostle,  ‘thou  doest  faithfully  whatsoever  thou  doest  to  the 
brethren,  and  to  strangers;  which  have  borne  witness  to  thy  chari- 
ty before  the  church;  whom  if  thou  bring  forward  on  their  journey, 
after  a godly  sort,  thou  shall  do  well ; because^that  for  his  name’s  sake 
they  went  forth,  taking  nothing  of  the  Gentiles.  We  therefore  ought 
to  receive  such,  that  we  might  be  fellow  helpers  to  the  truth.’  Here 
was  a most  amiable  character — a Christian,  who  did  not  suffer  the  spir- 
it of  covetousness,  in  the  garb  of  a prudent  suspicion  of  persons  at  a 
distance,  to  chill  the  sympathy,  and  to  refuse  the  aid,  which  were  due 
io  brethren  abroad,  as  well,  as  to  those  at  home.  This  man’s  soul 
prospered.’ 

The  church,  to  which  Gaius  belonged,  contained  a member  of  a 
very  different  stamp.  He  was  probably  a minister,  but  a man  of  a 
proud,  ambitious,  domineering  spirit : he  loved  to  have  the  pre-emi- 
nence; he  withheld  from  the  church  a letter  written  by  the  apostle, 
and  spoke  maliciously  against  him  ; he  would  not  receive  the  brethren, 
for  kindness  to  whom  Gaius  was  commended;  and  not  satisfied  with 


13 


this  degree  ol  opposition,  be  forbade  others  to  receirc  them,  and  eficc- 
ted  the  excommunication  of  those  members  of  the  church,  who  did  not 
comply  with  his  prohibition.  Such  was  Diotrephes — a character,  it 
would  seem  reasonable  to  suppose,  none  would  emulate;  but  strange 
to  say,  churches  are  to  be  found  who  deal  ‘non»fellowship’  and  exclu- 
sion against  all  missionaries,  and  friends  of  missions.* 

It  is  needless  to  mention  how  often  the  exercise  of  practical  benev. 
olence  is  enjoined  in  general  terms.  The  scriptures  abound  in  such 
precepts  as  these,  ‘to  do  good,  and  to  communicate,  forget  not.’  ‘Be 
not  weary  in  well  doing’ — ‘Be  ye  steadfast,  and  uninovable,  always 
abounding  in  the  work  of  the  Lord’— 'As  we  have  opportunity,  let  us 
do  good  unto  all  men,  especially  to  them  which  are  of  the  household 
of  faith.’  Were’there  neither  examples,nor  direct  precepts  in  the  scrip- 
tures respecting  the  sending  of  the  gospel  to  pagan  countries,  these 
general  precepts  would  afford  a perfect  sanction  for  the  use  of  any 
means,  by  which  the  gospel  might  be  conveyed  to  them;  provided 
there  was  nothing  wrong  in  the  means  themselves. 

III.  Let  us  now  enquire.  Whether  there  be  any  ground  of  objec- 
tion to  Christian  missions  in  their  mode  of  operation  ? 

This  topic  is  introduced,  merely,  for  the  purpose  of  remarking  upon 
the  opinions  of  some,  who  object  to  missions  because  of  the  constant  de- 
mands for  money,  which  are  made  for  their  support.  It  is  to  be  la- 
mented, that  many  seem  to  feel  themselves  exonerated  from  all  obliga- 
tion to  honor  God  with  their  substance,  when  they  can  make  a charge 
of  base  motives  against  those,  who  urge  the  claims  of  benevolent  un- 
dertakings. In  a deplorable  absence  of  that  charity,  which  ‘thinketh 
no  evil,’  but  which  ‘hopeth  all  things,’  they  sit  in  judgment  on ‘another 
man’s  servant,’  and  assuming  the  prerogative  of  judging  the  heart, 
condemn  him  for  motives  which  he  never  avows,  and  of  the  existence 
of  which  they  can  give  no  proof.  Now  this  is  wrong,  greatly  wrong. 
Reputation — whether  of  an  individual,  or  a society — is  a most  deli- 
cate thing,  and  as  valuable  as  it  is  delicate.  Not  only  is  it  susceptible 
of  deserved  injury  from  direct  proof  of  guilt,  it  receives  unmerit- 
ed damage  from  a mere  assertion,  a hint,  an  insinuation,  a whisper. — 
The  injustice,  which  is  thus  done,  is  oft  times  most  grievous;  and 
this  is  the  injustice,  which  is  habitually  practised  by  some,  who  call 

•Dr.  Adam  Clarke  employs  a homely  but  very  significant  epithet  as  de- 
scriptive of  the  spirit  of  Diotrephes:  he  calls  it  ‘the  Doa-iN-rnE-MANGER  spirit.’ 
What  is  the  invariable  result  of  opposition  to  missions'!  Spiritual  leanness, 
decline,  and  death.  To  those  who  are  c.-v-wilung  to  give  its  blessings  to  oth- 
ers, the  gospel  CAN  be  no  better  food,  than  straw  to  a carnivorous  animal. 


14 


themselves  disciples  of  the  Saviour.  An  application  is  made  by  some 
ad vocate  of  missions  ; the  circumstances  of  the  case  are  fairly  stated; 
the  tender  and  powerful  motives,  which  the  gospel  supplies,  are  bro’t 
to  bear  upon  the  party  addressed,  but  all  in  vain;  because  he  has 
shielded  his  heart  with  a suspicion — an  uncharitable  and  unfounded, 
but  not  on  that  account  less  powerful  suspicion  of  the  integrity  of  the 
friends  of  missions. 

We  would  press  this  considtration  n'pon  those  who  profess  to  be 
opposed  to  missions,  out  of  respect  to  God's  authority.  We  would 
solemnly  remind  them,  that  while  Divine  authority  has  referred  us  to 
the  conduct  of  men,  as  the  basis  of  our  opinion  concerning  their  char- 
acter, it  not  only  does  not  allow,  h\i\. positively  foibids  our  judging  the 
motives  of  others.  If  these  objectors  know  of  fraudulent  dealing  in  the 
management  of  missionary  funds,  they  are  at  liberty,  nay  they  are 
bound,  to  publish  these  facts;  but  if  they  know  of  no  such  dealings,  then, 
their  insinuations  and  objections  are  not  only  unmanly,  and  ungene- 
rous, but  in  a high  degree  unchristian.  We  beg  those  professors  of 
religion,  to  whom  these  remarks  apply,  to  examine  well  the  position 
they  have  assumed ; and  to  enquire  whether  in  their  zeal  to  put  down 
certain  measures,  because  they  deem  them  to  be  destitute  of  scriptual 
sanction,  they  have  not  themselves  been  betrayed  into  an  egregious  vi- 
olation of  some  of  the  plainest  precepts  in  the  scriptures. 

Another  class  of  persons  are  offended  at  these  demands  for  money  ; 
out  fora  very  different  reason.  They  have  no  suspicion  of  unfaith- 
fulness in  the  conduct  of  our  missionary  agencies,  but  they  grieve 
that  the  glory  of  the  gospel  should  be  lessened,  as  they  think,  by  the 
stress  laid  upon  obtaining  money.  Money, in  lh,eir  view,  exerts  a kind 
of  desecrating  influence  upon  religion.  But  what  is  money?  Is  it 
not  the  representative  of  human  labor,  and  of  the  various  productions 
of  nature — those  creatures  of  God,  which  'are  good,’  and  ‘to  be  recei- 
ved with  thanksgiving’  ? The  love  of  money  indeed  is  a most  ruin- 
inous  idolatry ; as  is  the  love  of  the  world,  and  of  the  things  of  the 
world  ; but  the  love  of  money,  and  money  itself  are  two  very  different 
things.  The  one  can  only  be  a direful  calamity  ; to  feel  it  is  like  being 
subject  to  leprosy  or  plague — the  other  may  be,  and  often  is,  a distin- 
guished advantage,  especially  as  it  invests  its  owner  with  the  means 
of  doing  good  ; as  in  the  case  of  Philemon  in  earli(*r  times,  and  of 
Howard,  Thornton,  Wilberforce,  and  a host  of  others  at  subsequent  pe- 
nods.  So  far  from  excluding  money  from  religious  uses,  the  Lord 
has,  in  all  ages,  made  provision  for  it.s  being  brought  into  service  in 
his  cause,  and  demanded  its  contribution.  Moreover  he  has  asserted 


15 


his  absolute  ownership  to  all  the  wealth  found  among  men — *iho  silver, 
and  the  gold  are  the  Lord's, — and  has  predicted  its  free,  and  abundant 
use  in  bringing  in  the  latter  day  glory. 

The  objection  then,  to  which  we  allude,  is  surely  without  founda- 
tion. Its  futility  may  be  further  seen,  by  reflecting  upon  the  cfTects, 
which  would  be  produced,  by  fully  acting  it  out.  Virtually  to  banish 
money  from  the  service  of  God,  we  must,  of  necessity,  relapse  into 
such  forms  of  worship,  as  suit  only  the  savage  state  ; for  the  houses, 
in  which  \re  congregate,  do  not  grow  up  by  miracle  above  our  heads. 
It  is  money  which  fells  the  timber,  and  rewards  the  arlesan,  and  sup- 
plies the  edifice  for  public  accommodation.  The  ministers,  who 
preach  to  you,  consume  money,  directly  and  indirectly,  in  doing  so. — 
Time  is  money;  and  the  lime  which  they  spend  in  preparatory  stu- 
dies, and  in  going  to,  and  from  the  places  of  meeting,  and  the  expense 
of  their  means  of  transportation  are  so  much  money.  Indeed,  no  man 
tan  preach  the  gospel,  in  such  manner  as  he  ought  without  cost, 
whether  it  be  borne  by  himself  or  others.  Against  such  a degree  of 
the  use  of  money  in  the  service  of  God,  no  one  perhaps,  will  object ; 
but  if  it  be  right  to  use  it  in  any  measure,  it  is  of  course,  right  to  use 
it  in  that  measure,  in  which  it  will  accomplish  the  largest  amount  of 
good. 

IV.  We  proceed  to  show,  that  missionary  efforts  are  pre  eminent- 
ly entitled  to  a place  among  those  good  works  referred  to  in  our  te.xt. 

In  determining  the  comparative  worth  of  different  acts  of  benefi- 
cence, our  judgments  are  based  upon  three  considerations:  1st,  the 
disposition  of  the  benefactor ; 2nd,  the  nature  of  the  good  bestowed; 
and  3rd,  the  circumstances  of  need  in  the  case  of  the  beneficiary.  It 
is  the  disposition  of  the  benefactor,  which,  in  certain  circumstances, 
renders  a kind  tone,  or  a sympathizing  look  dearer  and  more  welcome 
to  the  heart,  than  a rich,  but  heartless  donation.  A benefit,  to  be  en- 
joyed for  a day,  may  be  great : it  must  be  greater  if  the  enjoyment  be 
protracted  through  a year,  and  greater  still  if  it  be  conferred  for  one’s 
life-time.  A gift  bestowed  on  one  individual,  surrounded  with  every 
earthly  source  of  satisfaction,  is  valued  only  as  an  expression  of  the 
disposition  of  the  donor  ; while  the  same  gift  bestowed  upon  another, 
is  a thousand-fold  more  valuable ; because,  in  addition  to  the  expres- 
sion of  the  kind  intention  of  the  giver,  it  proves  a substantial  benefit  to 
the  receiver — a means,  it  may  be,  of  acquiring  health,  of  liberation 
from  debt,  of  relief  from  anxiety  : in  other  words,  it  is  a supply  minis- 
tered to  necessity. 

T ested  by  this  rule,  all  thejqualities  of  a beneficent  act  are  found,  i» 


16 


their  highest  degree,  in  God’s  'unspeakable  gift.’  The  disposition 
which  originated  it,  was  benevolence  in  its  greatest  perfection: — the 
substance  of  the  benefit  was  infinite  evil  averted,  and  infinite  good  be- 
stowed;— and  the  circumstances  of  the  recipients,  circumstances  of  ab- 
solute, and  utmost  need. 

To  this  display  of  the  beneficence  of  God  the  nearest  resemblance 
on  earth,  is  found  in  the  labors,  which  are  directed  at  the  salvation  of 
the  heathen : for  1.  let  me  ask,  whence  does  the  desire  to  give  them  the 
spring,  but  from  the  operation  of  the  Holy  Ghost,  shedding 
abroad  the  love  of  God  in  the  heart,  and  by  the  influence  of  this  new 
affection,  subduing  the  power  of  selfishness,  and  begetting  the  dispo- 
sition of  voluntary  self-sacrifice  for  the  good  of  others?  I appeal  to 
those  Christians,  who  have  been  misled  by  their  teachers  into  opposi- 
tion to  missions,  and  I ask  then,  if,  when  their  hearts  first  felt  the  love 
of  Jesus,  they  did  not  glow  with  intense  desire,  that  all  the  ends  of  the 
earth  might  see  the  salvation  of  God?  Did  they  not,  then  at  least, 
echo  back  the  prayer  of  David,  ‘Let  the  people  praise  thee,  O God,  let 
all  the  people  praise  thee  Think,  my  brethren,  how  you  have  felt, 
when  your  souls  were  filled  with  the  largest  measures  of  the  influen- 
ces of  the  Holy  Spirit ; ‘remember  vvhence  ye  have  fallen,  be  zealous, 
and  repent.' 

2.  But  what  is  the  good  accomplished  by  Christian  missions  ? To 
answer  this  question,  by  merely  relating  what  has  already  been  done, 
is  more  than  we  can  now  attempt.  Instead,  therefore,  of  going  into  a 
detail  of  all  the  glorious  effects  of  missionary  labour ; — instead  of  point- 
ing you  to  the  peaceful  habits  of  civilized  life,  subsiituted  in  the  place 
of  savage  wanderings  and  lawlessness ; — instead  of  directing  your 
view  to  the  extinguished  funeral  piles,  on  which,  until  the  influence 
of  missionaries  prevented  it,  twenty  thousand  widows  were  annually 
burnt  to  death  ; instead  of  looking  at  the  schools,  in  which  thousands 
of  children,  of  both  sexes,  have  learned  to  read  in  countries,  where 
during  the  long  reign  of  paganism,  not  a single  girl  had  ever  learned 
a letter; — instead  of  counting  the  languages  into  which  the  word  of 
God  has  been  translated,  or  numbering  the  bibles,  which,  like  streams 
of  salvation,  arc  flowing  among  nations  pining  with  spiritual  thirst; 

instead  of  enumerating  the  churches,  which  have  been  established, 

with  the  liundreds  of  converted  heathen  gathered  into  them,  and  main- 
taining, with  admirable  fidelity,  the  discipline  of  the  gospel; — instead 
of  going,  in  imagination,  to  the  spot,  where  the  once  benighted  idola- 
ator  is  standing  upas  a witness  for  tlie  living  God,’  and  is  telling  his 
countrymen  of  the  love  of  Jesus ; or  where  he  is  lifting  up  his  voice  in 


17 


fervent  supplication,  in  the  name  of  our  common  Mediator,  before  our 
common  God  and  Father,  for  blessings  on  those,  who  sent  him  the 
gospel ; or  where  he  is  burying  in  the  baptismal  water,  his  tawney 
brethren  yielding  themselves  to  him  who  died  for  their  sins  and  rose 
for  their  justification  ; instead  ofthus  ‘walking  about  Zion,  and  telling 
her  towers,’  beneath  those  skies,  which  have  been  wont  to  look  down 
only  on  the  spires  of  gilded  pagodas,  and  idol  temples; — instead  of 
this  general  survey,  we  feel  that,  we  shall  have  told  enough  for  Chris- 
tian missions,  to  tell  even  a stnall  item  of  the  results  they  have  accom- 
plished. 

Take,  then,  a single  instance,  in  which  the  grace  of  God,  giving 
efficacy  to  missionary  labors,  has  triumphed  in  the  conversion  of  a 
heathen  soul ; and  I ask,  who  can  compute  the  value  of  the  benefit, 
which  has  thus  been  done?  We  sometimes  hear  complaints,  that  so 
much  has  been  expended  in  support  of  missions;  but  limiting,  as  we 
now  do,  our  view  of  their  success  to  the  conversion  of  one  solitary  hea- 
then, we  ask  again,  who  is  willing  to  compare  all  that  has  ever  been 
expended  with  this  one  result  ? Apply  the  golden  rule,  and  put  your- 
selves, my  brethren,  each  one  in  the  place  of  this  converted  heathen, — 
put  your  soul  in  his  soul’s  stead,andask  yourselves,,  what  would  com- 
pensate you  for  your  surrender, were  such  a thing  possible,  of  your  hope 
in  Christ?  Losing  the  joy  of  forgiveness,and  resuming  the  load  of  un- 
pardoned guilt;  making  the  doleful  exchange  ofthe  peace  of  God, which 
passeth  all  understanding,  for  the  unmitigated  anguish  of  a broken 
spirit;  giving  up  the  blessed  hope  of  the  gospel  for  the  dismal  fore- 
bodings of  a guilty  mind  ; in  fine,  making  the  actual  transition  from 
every  thing  desirable  in  the  condition  of  a Christian,  into  the  horrible 
condition  of  a poor,  forlorn,  bedarkened,  ruined  heathen — O what 
could  compensate  you  for  your  loss  And  if  a professor  of  the  relig- 
ion of  Christ  should  sit  down  to  calculate  any  expenditure  of  money, 
and  estimate  the  sum,  thus  asceitained,  as  out-weighing  the  value  of 
your  loss — if,  under  such  circumstances,  you  thought  of  him,  who 
died  that  he  might  redeem,  and  who  asked  the  question,  ‘What  is  a 
man  profited,  if  he  gain  the  whole  world,  and  lose  his  own  soul?’ — 
how  could  you  but  exclaim,  ‘How  dwelleth  the  love  of  Christ  ia 
him.’ 

My  brethren,  to  learn  the  worth  ofthe  benefit  we  are  now  consider- 
ing, let  us  place  ourselves  beside  the  death-bed  ofsome  dying  Burman 
convert.  You  see  his  sunken  eye,  but  you  see  it  brightened  with  th« 
glorious  hope  of  eternal  life.  He  is  expiring  in  the  faith  of  Jesus. — 
You  hear  his  exulting  confidence  in  a reconciled  God,  and  a precious 


18 


Saviour.  Death  has  lost  its  sting;  and  the  grave  its  terror.  And 
now,  suppose  it  should  be  left  to  the  choice  of  one  of  you,  to  gain  for 
himself  all  that  has  ever  been  expended  in  missionary  undertakings, 
and  plunge  this  dying  man  back  into  the  darkness  of  a heathen’s 
death  ; or  to  forego  this  large  possession,  and  leave  him  to  the  enjoy- 
ment of  his  triumph  over  the  last  enemy:  and  who  could  hesitate  how 
to  decide  ? If  any  man  could,  we  say  to  him — lay  down  the  Christian 
name:  away  with  such  pretensions  of  discipleship  to  him,  who  gave 
himself  for  us. 

3.  Need  we  remark  upon  the  circumstances  of  necessity  in  the 
case  of  the  heathen  ? Their  need  is  extreme.  Upon  this  subject  an 
erroneous  opinion  is  entertained  by  some,  who  believe  that  the  hea- 
then will  be  saved.  But  on  what  is  this  opinion  founded?  Can  we 
hope  for  their  salvation  because  of  the  smallness  of  their  guilt  ? Their 
guilt,  of  course,  does  not  consist  in  the  violation  of  the  eternal  com- 
mands of  the  decalogue,  or  in  a rejection  of  the  gospel.  Yet  an  in- 
spired writer  charges  them  with  heinous  guilt.  He  teaches  us,  that 
God  has  impressed  on  the  face  of  creation  evidences  of  his  eternal  pow- 
er and  Godhead,  which  address  themselves  to  the  senses  of  mankind, 
and  which  must  be  apprehended  by  every  mind  that  does  not  ‘hold  the 
truth  in  unrighteousness,’  (or  hinder  the  truth  by  unrighteousness.’*) 
Possessing  these  means  of  knowing  God,  the  heathen  have  not  glori- 
fied hjm  as  God,  but  have  plunged  into  abominable  idolatries.  The 
apostle  asserts  that  ‘they  are  without  excuse'  He  draws  a most  appal- 
ling picture  of  human  depravity,  as  a piciure  of  the  heathen. — a likcr 
pess  60  true  fo  the  original,  that  missionaries  have  been  charged  by 
them  with  having  written  the  first  chapter  of  the  Epistle  to  the  Ro 
mans  after  going  among  them.  The  same  authority  plainly  declare.', 
that  all  are  ‘under  sin,’  ‘that  every  mouth  must  be  stopped,  and  the 
whole  world  become  guilty  before  God,’  and  that  ‘as  many,  ns  have 
sinned  without  law’  (the  revealed  law)  ‘shall  perish  without  law.’ — 
pan  we  hope  for  their  salvation  because  it  may  be  in  the  purpose  of 
God  to  save  them?  We  know  nothing  of  the  purposes  of  God,  but 
what  is  revealed  in  the  scriptures;  and  of  his  gracious  purpose  in  sa- 
ving men  we  have  no  reason  fora  conjecture,  that  it  will  be  accom- 
plished independently  of  those  means  which  have  been  divinely  ap- 
pointed, for  this  very  end : ‘it  pleased  God  by  the  foolishness  of  preach- 
ing to  save  them  that  believe.’  Where  there  is  no  vision  the  people 
perish.  Can  we  hope  that  the  gospel  will  be  conveyed  to  them  by  any 


•Professor  Stuart’s  iinniliiiioii.  See  his  Coninieiilniy  on  Koiniins. 


19 


other  mf.dium  than  the  instrumcntdlity  of  Christians  ? UndoubttHiiy 
not.  Angels  are  not  employed  in  publishing  the  glad  tidings  of  sal- 
vation. VV’hen  one  of  them  was  sent  to  Cornelius,  in  answer  to  his 
prayer  for  Divine  instruction,  he  was  sent,  not  to  communicate  gospel 
truth,  but  to  direct  him  to  Peter  as  a preacher  of  the  gospel,  through 
whom  that  communication  might  be  made.  Thus  early,  and  thus 
plainly  did  God  indicate  by  his  providence  what  is  abundantly  clear 
in  his  word,  viz.  that  for  the  dispensation  of  revealed  truth  the  treasure 
is  committed  to  earthen  vessels.  The  gospel  then  will  never  reach 
the  heathen  if  it  be  not  carried  by  those  who  have  it.  On  men  de- 
volves this  work — a work,  the  importance,  the  necessity  of  which,  al- 
though confided  to  human  hands,  may  be  learned  from  the  fact,  that  it 
was  enjoined  in  the  last  command  of  the  Saviour,  and  dignified  by  the 
promise  of  his  personal  presence,  in  all  places,  and  throughout  all 
time. 

In  conclusion;  Permit  me,  my  brethren,  to  ask,  ‘If  the  views  now 
preserated  be  correct,  what  should  be  our  conduct?  Does  it  not  be' 
come  us,  each  one  for  himself,  fairly  and  honestly  to  meet  the  quest- 
ion— whether  it  is  his  duty  to  go  to  the  heathen  ? An  increase  of 
vital  piety,  would,  beyond  all  doubt,  greatly  swell  the  number  of  mis- 
sionaries. If  we  decide  in  the  light  of  God’s  word,  and  providence, 
that  it  IS  not  our  duty  to  go,  ought  we  not  to  furnish  to  those  who 
are  willing  to  go,  the  means  of  going,  even  if  it  should  be  ne- 
cessary in  doing  so,  to  make  the  most  costly  sacrifices  of  temporal 
comforts  and  advantages  ? Suppose,  that  some  desolating  disease  had 
visited  the  metropolis  of  our  State;  and  that  the  inhabitants,  ignoratjf 
of  any  means  of  prevention  or  cure,  were  dying  daily,  by  hundreds  ; 
and  suppose  that,  by  some  singular  favor,  you  had  obtained  a knowl- 
edge of  some  simple  but  effectual  remedy,  in  ihe  reach  of  all : what 
would  justify  you  in  locking  up  the  secret  in  your  own  bosom  ?— 
Would  the  indulgence  of  your  love  of  ease, — or  your  desire  of  gain  ? 
Surely,  no  such  causes  would  be  permitted  to  operate;  and  any  amount 
of  toil  and  expenditure  you  would  gladly  encounter,  to  convey  the 
knowledge  you  possessed  to  the  pitiable  sufferers.  But  what  is  an  af- 
flicted city  to  an  afflicted  world  1 What  are  the  ravages  of  disease  tq 
the  ravages  of  sin  ? What  is  the  death  of  the  body  to  the  death  of  the 
soul  ? 

Take  another  case.  Suppose,that  by  some  awful  visitation  of  God,  ev- 
ery minister  of  the  gospel,  within  the  limits  of  South  Carolina,should 
this  very  day  be  cut  off,  the  same  calamity  having  already  befallen  eve- 
ry other  section  of  our  land  ; and  suppose,  this  congregation  were  in- 


20 


formed,  that  beyond  the  Atlantic  fifteen  ministers  of  the  gospel,  actua- 
ted by  the  love  of  Jesus,  and  of  the  souls  of  men,  were  willing,  if  we 
would  but  bear  their  expenses,  to  leave  therr  native  land,  their  friends, 
their  homes,  and  coming  to  our  stricken  and  benighted  state,  to  spend 
their  days  in  laboring  for  the  good  of  ourselves  and  our  children. — 
What,  under  such  circumstances,  would  you  do  to  secure  their  coming? 
Whatever  that  might  be,  it  is  more  imperiously  demanded  by  the 
wants  of  the  heathen  : for  if  every  bible  were  obliterated  throughout 
our  whole  land,  and  every  minister  dead,  yet  the  condition  of  the  peo- 
ple would  be  exalted  to  heaven  in  point  of  privilege,  in  comparison 
with  that  of  idolatrous  nations.  The  knowledge  of  divine  truth  re- 
tained in  the  memories  of  many  would  be  an  infinite  advantage.  And 
yet  strange  to  say,  at  this  very  time,  fifteen  servants  of  Christ,  who 
have  given  themselves  to  him  and  to  the  great  work  of  imparting  the 
knowledge  of  his  salvation  to  the  dying  heathen,  are  waiting  to  go, 
anxious  to  go — but  they  cannot  go,  because  the  Baptists  of  America 
withhold  the  means  ! 

Christian  brethren,  how  long  shall  these  things  be?  O,  let  us 
learn  to  do  for  the  heathen,  what,  with  proper  views,  we  should  de- 
sire, our  circumstances  being  reversed,  to  be  done  for  ourselves.  Let 
us  imitate  more  closely  the  example  of  Him,  who  gave  himself  for  us 
— who  being  in  the  form  of  God,  thought  it  not  robbery  to  be  equal 
with  God  ; but  made  himself  of  no  reputation,  and  took  upon  him  the 
form  of  a servant,  and  was  made  in  the  likeness  of  men  ; and,  being 
found  in  fashion  as  a man,  he  humbled  himself,  and  became  obedient 
unto  death,  even  the  death  of  the  cross. 

Compassionate  Redeemer ! IMould  thy  people  into  thine  own  im- 
age. Inspire  them  with  thy  tender  pity  for  the  lost  and  guilty.  En- 
able them  to  fulfil  the  purposes  of  their  redemption.  O make  them  a 
peculiar  people,  zealous  of  good  works.  Amen. 


